從高景逸的學術思想探討明末學風的流變

自古聖賢學問，皆重心上工夫，思想界研究的主題，就是身心的修養。上溯二千五百餘年前，儒家宗祖孔子，即講心學，他說：「從心所欲，不逾矩」；一生用力的，就是此道德本心的呈現。它是唯一肯定人的意義與價值的依據。孟子繼承孔子的思想，為鼓舞人心，建立了性善論。宋朝的理學家，儘管羼入了道家的禪學的思想，但無論任何派別，無不認同孔孟的道統所在。只是修養的工夫，不為客觀的、向外的與主觀的、內在的兩大派；自南宋分此朱、陸兩大派別後，就一直爭詬不休，「宗朱則毀陸，黨陸則非朱」，其實兩派各有短長。至明末東林君子高景逸時，陸王之學充斥天下，眼見末學之流弊，有如釋子之談空說妙，於是率先倡導回歸程朱篤實之質，以挽救頹風。然其不偏執拘泥門戶之見，會通眾流，既主張格物向外窮理的工夫，又崇尚主靜向內求悟的修養，影響所及，開闢了明末折中程朱、陸王學風的新蹊徑。

關鍵字

心；儒家；孔孟；理學；高景逸；折中程朱陸王

並列摘要

Ancient Chinese saints and sages all put their emphases on the study of mind, thus the subject of research focused namely on the cultivation of body and mind. Dating back to over 2,500 years Confucius, the founder of Confucianism, had talked about it, saying ”I do whatever I want to do whereas remain to behave myself.” He made all his efforts to express the moral mind through his whole life. It is as well the mere rule according to which people evaluate meanings of their lives. Inheriting Confucian thoughts, Meng-Tze established the theory of ”Good Human Nature” in order to inspire people. Although assimilating Taoism and Buddhism, never was any rationalist in Song Dynasty incongruent with conventional thoughts of Confucius and Meng-Tze. During Southern Song Dynasty the rationalists nonetheless parted into two perspectives, debating about the way of the cultivation. Whilst Cheng-Chu accentuated objective, external means, Luh-Wang insisted that subjective introspection be the right one. It was not until the declining years of Ming Dynasty when Luh-Wang prevailed that Kao Ching-Yi came to promote the more practical Cheng-Chu so as to save the decadence. However, he did not confine himself within any perspective; rather he not only sought outwards after the truth but also appreciated inward search for insights of mind, thereby developing a new framework of accommodating both Cheng-Chu and Luh-Wang.

並列關鍵字

Mind ； Confucianism ； Confucius and Meng-Tze ； Rationalism ； Kao Ching-Yi ； accommodating Cheng-Chu and Luh-Wang

國際替代計量

從高景逸的學術思想探討明末學風的流變

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